Against this view of the subject two objections present themselves: first, that the destruction of the inhabitants of the world is represented in some places of scripture as entire; and, secondly, that the world is to be burnt up at the coming of the Lord, which must therefore necessarily consume its inhabitants likewise.

In regard to the former objection, there have already been brought before the reader, when considering the principles of interpreting prophecy, (page 105,) certain passages which prove that the term all is sometimes used in scripture in a restricted sense, as may be ascertained by some other expressions in the context which qualify the word. One of these instances is exactly apposite to the point in hand, viz. Isaiah Ixvi. and I must here beg leave to refer to it again. At verses 15, 16, it is written, "For behold the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire; for by fire, and by his sword, will the Lord plead with all flesh, and the slain of the Lord shall be many." Whether the expression fire is here to be understood literally or figuratively, one thing is plain, that all flesh are said to be pleaded with by it, showing indeed "that the fire will try every man's work." And yet, at verse 19, it is those that escape of them that the Lord sends to Pul and Lud, &c. thus showing likewise, that the destruction is not utter. To the above instance may be added one or two others. Isaiah xxiv. 6. we read, "Therefore the inhabitants of the earth are burned, and-few men left." This at first, speaking as the context does of the ungodliness of all the dwellers upon earth, looks as if the whole were to be consumed; but the term FEW is a saving clause. So in Zechariah xiv. "all nations" are first described as gathered against Jerusalem to battle, (ver. 2.) then as smitten with a plague which consumes them, (ver. 1215); but afterwards there is mention of every one that is left of all the nations that came against Jerusalem. These examples, with those already adduced, are, it is hoped, sufficient to show that there will nevertheless be an election of men in the flesh.

In

(3.) The conflagration still remains to be considered. Some of the passages above cited serve to throw a measure of light upon it; but I candidly confess that it is to me one of those things which St. Peter says are "hard to be understood." I want clear light upon the subject, and am sensible that, in my own. case, there is yet much scripture relating to it that needs to be carefully considered. Consequently what I advance on this head is more for the purpose of exhibiting to the reader what may be said upon the subject, than as being in all respects satis

factory to my own mind. It is then I think clear, that there is to be a literal conflagration: and it is equally clear that it will be premillennial; for, according to 2 Pet. iii. it is to be the means of renovating the earth, and producing the new heavens and the new earth, to be enjoyed during that period; which was the opinion generally entertained by the millenarian fathers and by the reformers.* It is nevertheless questioned what will be the process of this burning, (viz. whether all at once, or by gradual eruptions of volcanic matter,) and to what extent it will take place. Some have considered that only the city and immediate territory of Rome was to be burned; among whom are many Jewish writers, who ground their opinion on Isaiah xxxiv. 6-10, interpreting Idumea as mystically signifying Rome. The object of this fiery visitation however is evidently very remote from that of renewing or regenerating that territory: it is to set it forth, after the examples of Sodom and Gomorrah, as an awful memorial to the people who shall dwell in the flesh during the millennium; for which purpose it is to lie waste, and its smoke continually to ascend. Others conceive that the whole of what they call the prophetic earth, meaning the Roman empire in its utmost limits, will be visited with fire. And others again think it is to be confined to the region of Palestine in its utmost limits. All these different hypotheses seem to arise from the difficulty of conceiving how there shall be men and animals left surviving, notwithstanding the burning;-a difficulty which we may safely leave with our God to unravel in due time. It would have been quite as difficult to have conceived in the days of Noah,when navigation was as yet unknown, and none had ever constructed a ship or boat,-how men and animals could be saved from a universal deluge. And yet the Lord marvellously accomplished it, and doubtless he will again show, that nothing is too hard for him.

4. There remains one other point for consideration, and that is, the judgment according to works which will take place upon the righteous.

(1.) It is questionable again as regards this matter, where and at what period, this judgment will take place: and this is

*Some have argued that the conflagration cannot be until the annihilation of the world, on the ground that the action of fire would render the soil unfit for the use of man. This is arguing in ignorance of the real facts of the case even at present; for unfruitful land is now often pared and burned to produce a soil; and the soil formed by triturated lava is excellent. But the proper reply to this objection is, first, that there is no sufficient proof that the earth will ever be destroyed, but only renewed; and secondly, that Peter declares that renewal will be by the dissolving of its elements through fervent heat. There is a very able essay on this subject in Dr. Holmes's "Resurrection Revealed." See the Appendix to the revised edition, p. 301.

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another of the points which I feel myself unable at present to treat of with full confidence. Some conceive that the righteous will be caught up to meet the Lord in the air previous to the vials of wrath being poured out; and that whilst there they will be judged according to their works, and then descend with the Lord. This period, however, of their translation appears to be too early to be consistent with their coming out of the tribulation itself; for there are numerous passages, especially in the Psalms, which plainly evince that the church passes into deep waters in those days, and cries to the Lord from out of them. The opinion, however, does not seem altogether erroneous; for if we allow that there are to be different stages and gradations in these judgments (as, for example, those which involve the fall of Babylon and the cities of the nations, and those which effect the destruction of the infidel Beast, which is first made the chief instrument of destroying Babylon;*) we may then readily understand how the saints may be implicated in the first portion of them, and yet be caught up previous to the battle of Armageddon. It is whilst they are in the air with Christ, that according to Mr. Cuninghame, and others, they are to be marshalled "in their various orders and degrees of glory and dominion." And it is after this judgment of works, (as I apprehend,) wheresoever it take place, that the saints come forth with the praises of God in their mouth, and a two-edged sword in their hand, to execute the judgment written;" (see page 163.) and they form most probably those "armies in heaven," which, when Christ comes forth "in righteousness to judge and make war," "with a sharp sword going out of his mouth, that with it he should smite the nations,""follow him upon white horses, clothed in fine linen, white and clean." Rev. xix. 11-15.

(2.) It is however of vast importance for the mind of the believer to be persuaded, that he is himself to undergo a judgment. However we may hesitate as to the where and when, we have no ground for questioning the actual fact itself; though it has nevertheless come to pass, that the fact is questioned, and considered by some to be at variance with the doctrines

Compare Rev. xvii. 12, 13, with verses 16, 17, and note also verses 20, 21, of chap. xix.

+ If I correctly understand the observations which Mr. Cuninghame has made on this subject in two or three places of his recent edition of the Apocalypse, he considers that the church will be involved in the tribulation, and yet be caught up out of the midst of it. (See pages 54, 359, 491, and their context.) I concur with him in the main, but do not clearly see how he can consider the next event which the church has now to look for is the translation of the saints. For this supposes the fiery trial to the saints to be already past; which I cannot think to be the case, but rather look for that event as the next in order which is to befall the church.

of grace. But it is as plainly declared in the scriptures, that God will render to every man ACCORDING to his deeds, as it is insisted, that by the deeds of the law shall no flesh be justified. Both truths are declared by the same Apostle, and in the same Epistle (Rom. ii. 5, 6, and iii. 20.) Our Lord tells us, "that when the Son of Man shall come in the glory of his Father with his angels, then he shall reward every man according to his works." Matt. xvi. 27. He sets forth a distinction of reward in the parable of the pounds, where one of the faithful has authority assigned him over ten cities, and another over five cities; (Luke xix. 17, 19) in which place there seems to be an allusion also to the precise nature of the respective glory of the saints, which will consist in dominion and authority over the nations. And the Lord further distinguishes between a prophet's (or minister's) reward, and a righteous man's reward; shewing also that it is possible for any disciple to receive both the one and the other; (Matt. x. 41) and that every thing done for him,even to the giving a cup of cold water to a disciple, because he belongs to Christ,-shall have its proportionate reward. In like manner St. Paul teaches us, "that he which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully;" (2 Cor. ix. 6) and that "whatsoever a man soweth that shall he also reap:" (Gal. vi. 7) nothing of which can be literally true, unless there shall be a distinction hereafter in the judgment according to works: and then we can understand how a man may be continually "laying up for himself treasure in heaven;" (Matt. vi. 20;)-why he should be exhorted to be always abounding in the work of the Lord; viz. forasmuch as we know that our labour is not in vain in the Lord; (1 Cor. xv. 38)-and why again we should be admonished "to look to ourselves, that we lose not those things which we have wrought, but that we receive a full reward. 2 John 8.

It is objected by some, that the parable of the Labourers in the Vineyard is opposed to this doctrine; who all receive equal wages, whether employed from the first hour or the eleventh. Matt. xx. I apprehend that this parable chiefly respects the self-righteous spirit of the pharisees, who were jealous, both because those who had been previously as publicans and sinners, and likewise the Gentiles who had been ignorant of God, were, by the Gospel of Christ and the grace of the Lord, put upon the same level with themselves, who had "borne the burden and heat" of the Mosaical dispensation. But be that as it may, there is nothing in this doctrine which really conflicts with that of justification by faith. It will readily be admitted, that none are accounted righteous before God on account of

any merits or works of their own; and that whether they have yielded thirty fold or a hundred fold, all are equally justified freely, who are effectually called by the Spirit, at whatsoever period of life that call may have taken place. It will also be freely admitted, that the good works which they have wrought, and all the fruits of holiness they have exhibited, are not strictly their own, but are produced by the operation of the Spirit of God; and therefore that as the power is his, so also the glory;— yea, it will be at once conceded, that so far as we are concerned, we find the flesh continually hindering and defiling what is good, and our best righteousness but as filthy rags, needing the blood of sprinkling. To reward those works therefore which are the fruits of God's power in us, is only another act of mercy in the Lord; which agrees with the words of the Psalmist "God hath spoken once; twice have I heard this; that power belongeth unto God: also that unto thee, O Lord, belongeth MERCY;-for thou renderest unto every man ACCORDING to his work." Psalm. lxii. 11, 12. The word according―"according to his work" or works, which occurs in several other places not yet quoted, clearly intimates that the reward, though of mercy, is nevertheless apportioned to the work wrought.

It matters not, then, in this view of the subject, at what period men are called by the grace of God;-whether it be in infancy, or at the eleventh hour, both are accepted, both are justified, and that freely, fully, and equally, through the precious blood of Christ, and they will condemn every tongue that riseth up in judgment against them. But do the selfdenial, and devotedness, and temper of the man, when he is called, signify nothing? Is there to be no difference between him who has fought a good fight, (2 Tim. iv. 7.) and him who is "scarcely saved, so as by fire?"-between the man who builds upon the only foundation, "gold, silver, precious stones, and him who builds wood, hay, stubble?" Yes: we are assured, as before noticed, that though the latter be saved "he shall suffer loss," (1 Cor. iii. 15.) whereas the former will "receive a reward;" (ver. 14.) which statement appears to me incapable of rational explanation, except on the principle that some shall be great, and some least in the kingdom of God. Matt. v. 19.

(3.) The manner in which this part of the judgment will be conducted comes next under consideration. I conceive from what St. Paul says of "the day that is to try every thing by fire," which we have seen has reference to the period of tribulation, that many a "prophet" will suffer loss at that time, by many of his flock, in whom he has gloried, not being armed with the mind of Christ to endure suffering, and therefore not